Human pride and God's judgment

In chapter 4 we see the manifestation of human pride; the king
glories in the work of his hands, as though he had created his own
greatness. This pride brings judgment. Power is reduced to the
condition of the beasts that know not God, and are devoid of man's
understanding. The only true privilege of man, that which ennobles
him, is that he can look up to God and acknowledge Him. Without this
he looks downward; he cannot suffice to himself; he is
degraded. Dependence is his glory, for it sets him before God, gives
him to know God; and his mind, associated with God, receives from Him
its measure and its knowledge. Pride and independence separate man
from God; he becomes a beast, devoid of real intelligence. Now this
condition depicts that of the kingdoms of which the prophet speaks
(looked at as a whole before God, and represented by the head
established by God, Nebuchadnezzar). Seven times, or seven years, pass
over the head of Nebuchadnezzar deprived of his reason. He had exalted
himself; he had been humbled. The times of the Gentiles are
characterised by the absence of all such understanding as would put
governmental power in connection with God. To make idols, to build
Babylon, and not to know God; such were the moral characteristics of a
power that God had established in place of His own throne at
Jerusalem. Such is the moral capacity of man in possession of that
power which has been committed to him [1] .

Nebuchadnezzar's deliverance and testimony to the Most High God

But the scene closes with testimony to the glory of the Most High
God, the King of Heaven. Nebuchadnezzar recognises His majesty and
blesses Him, now that His judgment is removed. He acknowledges Him as
Him who liveth for ever, who abases and exalts whom He will, doing
according to His will in heaven and on earth, all men being but vanity
before His power and majesty. Here it is not the deliverance of the
faithful which produces its effect, but the judgment that fell on the
Gentiles themselves, who, after the judgment, are delivered, and
understanding given them with respect to Jehovah; and that in
connection with the testimony committed to the Jews by the Spirit of
prophecy which God had bestowed on the remnant. The king lifts up his
eyes to heaven, instead of being only a beast that looks down upon the
earth. He becomes intelligent and submissive, and joyfully blesses the
Most High God.

The significance of the title "Most High"

We may remark this title of "Most High." It is the name
given to Jehovah in the interview between Melchisedec and Abraham, in
which is added thereto, "Possessor of heaven and earth."
This is, in fact, the character that God will assume when He shall
gather together in one all things in Christ, both which are in heaven
and which are on earth; and Christ shall be the true Melchisedec. The
Gentiles shall be fully subjected to God. This will be the time of
"the restitution of all things" spoken of by the prophets.

The symbol of "a great tree"

There are yet some detailed observations to be made. It is
judgment, followed by deliverance, which produces this result. We may
notice the force of this symbol of a great tree. It is a mighty one of
the earth, capable of taking others under its protection. In this case
it was one in the highest position possible for man. The fowls of the
heaven had their habitation in it; that is to say, that all classes of
persons sought shelter and protection in it. We learn also that God
takes knowledge of the principles that guide the governments of the
earth, considered as the depositaries of the power which they hold
from God. Although it is not (as in Israel) His throne on the earth,
God watches over all, and judges that to which He has committed
authority. He does not rule immediately; but He holds responsible him
to whom He has entrusted the rule, in order that he might own the
authority of God as supreme in this world.

The application of the term "watcher"

With respect to the term "watcher," I do not think that
intelligence as to who it was that brought the decree of judgment goes
beyond Nebuchadnezzar's religious condition. Daniel ascribes it
immediately to the Most High. That angels may be its intelligent
instruments, and that its administration may be in some sort committed
to them, presents no difficulty; and the epistle to the Hebrews, as
well as other scriptures, teaches us that angels are thus
employed. The world to come will not be thus subjected to them.

We see, in verse 27, that Daniel sets his responsibility before
Nebuchadnezzar, exhorting him to alter his conduct.

Nebuchadnezzar's acknowledgment of God as "King of
heaven"

We may also remark here, that it is the "King of heaven"
whom Nebuchadnezzar acknowledges. This was necessarily His place. The
God of the earth had His throne at Jerusalem. But then Nebuchadnezzar
would have had no place there. We never find the throne at Jerusalem
in Daniel, either morally or prophetically. His prophecies always stop
short of that. He is a captive among the Gentiles, faithful to God
there, and taught of Him. But God cannot be to him the God of the
earth [2] . It is the God of heaven, ruling everywhere and over all
things, doing according to His will in heaven and on earth; but not
yet reigning over the earth as the king of the earth. On the contrary,
He had just renounced this; and had committed the power to
Nebuchadnezzar, while He withdrew from the presence of His earthly
people's iniquity to shut Himself up in His supreme and immutable
power; the results of which would not be shewn till afterwards, but
according to which He even then governed, although hidden from the
eyes of men.

The reader may perhaps expect more detail. It will be found in the
communications made immediately to Daniel. But those who have laid
hold of the principles we have been establishing (and the great object
of these chapters is to present them) will possess elements of the
greatest importance for understanding all the prophecies of this book;
and without these principles the meaning of its revelations will never
be clearly apprehended. It must be remembered that we are on the
ground here of the Jews in captivity among the Gentiles, understanding
God's dealings with them, and His judgment of their condition while
the power had been left in their hands.

[1] David's throne had been characterised by power in obedience,
the king having to write out a copy of the law and observe it;
Nebuchadnezzar's throne is one of absolute power, man supreme in the
exercise of his own will -- the twofold way of testing man in the
place of authority.

[2] The seed of David will not be in captivity at
Babylon when God takes His place as the God of the earth.